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Rh ever have much more right to he considered kings than have bad princes. For the former, seeking the glory of God, strenuously rule themselves; but the latter, enemies unto themselves, seeking the things which are their own and not the things which are God's, are tyrannical oppressors of others. The former are the body of the true king, Christ; the latter, of the devil. The former restrain themselves to the end that they may eternally reign with the supreme emperor; but the sway of the latter brings about this—that they shall perish in eternal damnation with the prince of darkness who is king over all the sons of pride.

Nor, indeed, is it much to be wondered at that wicked bishops are of one mind with a bad king whom—having wrongfully obtained honours from him—they love and fear. For they, simoniacally ordaining whom they please, sell God even for a paltry price. And as the good are indivisibly united with their head, so also the bad are pertinaciously banded together—chiefly against the good with him who is the head of evil. But against them we ought surely not so much to hold discourse as to weep for them with tears and lamentations: to the end that God Almighty may snatch them from the nooses of Satan in which they are held captive and, after their great danger, bring them at length at some time to a knowledge of the truth.

We refer to kings and emperors who, too much swollen by worldly glory, rule not for God but for themselves. But, since it belongs to our office to distribute exhortation to each person according to the rank or dignity which he adorns, we take care, God impelling us, to provide weapons of humility just for emperors and kings and other princes, that they may be able to subdue the risings of the sea and the waves of pride. For we know that mundane glory and worldly cares usually do induce to pride, especially those who are in authority. They, in consequence, neglecting humility and seeking their own glory, always desire to dominate over their brothers. Wherefore to kings and emperors especially it is of advantage, when their mind tends to exalt itself and to delight in its own particular glory, to find out a means of humbling themselves and to